5. Paul Cowan with Rachel Cowan, Mixed Blessings: Overcoming the Stumbling Blocks in an Interfaith Marriage

2020 ◽  
pp. 346-351
Keyword(s):  
Interfaith Marriage

Role Playing, Emotional Arousal, and Latitudes of Acceptance: Attitudes Toward Interfaith Marriage

1969 ◽  
Author(s):  
Stephen J. Levy ◽  
Alvin L. Atkins
Keyword(s):  
Emotional Arousal ◽  
Role Playing ◽  
Interfaith Marriage

PERNIKAHAN LINTAS AGAMA; KAJIAN MUQARIN MENURUT QURAISH SHIHAB DALAM TAFSIR AL-MISHBAH DAN HAMKA DALAM TAFSIR AL-AZHAR

2021 ◽  
Vol 2 (1) ◽  
pp. 1-30
Author(s):  
Luthviyah Romziana
Keyword(s):  
Literature Review ◽  
Interfaith Marriage ◽  
The Public ◽  
Library Research ◽  
Interfaith Marriages ◽  
Information Media ◽  
The Law

Interfaith marriages are familiar in people's lives. This is due to advances in information media or telecommunications among the public,  interfaith marriages are very easy to do. This is the root of the problem that will be discussed in the interpretation of al-Mishbah by Quraish Shihab and the interpretation of al-Azhar by HAMKA in al-Baqarah verse 221. This research is a literature review (library research) with the main source of al-Mishbah interpretation by Quraish Shihab and  al-Azhar interpretation by HAMKA. This research used  muqarin method, it's a method of comparison between the interpretation of al-Misbah and the interpretation of al-Azhar. The results of this study can be concluded that the law of interfaith marriage according to Quraish Shihab in the interpretation of al-Misbah is based on al-Baqarah verse 221, that prohibition of marriage between men or women who are Muslim and men or women who are other than Islam ( non-Muslims). The reason of those prohibition  marriage is differences in faith. Meanwhile, according to HAMKA in al-Azhar's interpretation, it is forbidden to marry polytheists, both women and men, as idol worshipers because they are not kafa`ah or sekufu.

scholarly journals Kebebasan Hak Ijtihad Nikah Beda Agama Pasca Putusan Mahkamah Konstitusi

2016 ◽  
Vol 12 (3) ◽  
pp. 604
Author(s):  
Faiq Tobroni
Keyword(s):  
The State ◽  
Constitutional Court ◽  
Constitutional Rights ◽  
Interfaith Marriage ◽  
The Third ◽  
Interfaith Marriages ◽  
Key Issues ◽  
Marriage Laws ◽  
Constitutional Right ◽  
The Impact

This paper has three key issues. The first issue discusses the arguments constructed by applicant of judicial review (JR) to assess the constitutional rights’ violations caused by the application of Article 2 (1) UUP. The second issue discusses on how the Constitutional Court (MK) seated position of state associated marital affairs in the rejection of JR. The third issue discusses model of freedom of ijtihad (legal thought) on interfaith marriage as the impact of MK’s Decision. Based on    the discussion, regarding to the first issue, the applicant of JR assess the application of Article 2 (1) UUP has legitimized the state as the sole interpreters of religious teachings for a requirement validity of the marriage. According to the applicant,  the role is used by the state (The Office for Religious Affairs/KUA) to not accept interfaith marriage. This refusal led to the violation of some other constitutional rights. Furthermore, as the findings of the second issue, MK’s decision has placed   the real position of state not as interpreters of religious teachings, but merely to accommodate the results of religious scholars’s ijtihad regarding marriage into the state law. Thus, it is not true that the state has violated the constitutional right to more intervene the religious life of citizens. Last findings as the third issue, MK’s decision has affected the model of ijtihad freedom on interfaith marriage. Actually interfaith marriage can still be served through the Civil Registry Office (KCS). KCS could be an alternative way to facilitate the interfaith marriages for all religions in Indonesia. Special for KUA, the institution reject to record interfaith marriage.   In this way, it only accommodates freedom of ijtihad within the limits of ijtihad jama’i. KUA just accomodates ijtihad by institutions such as the Majelis Ulama Indonesia, Nahdlatul Ulama, Muhammadiyah and other similar institutions that reject interfaith marriage. Special for marriage in muslim community, ijtihad jama’i is better than ijtihad fardiy because the second could trigger the liberalization of marriage laws (temporary marriages, polygamy more than four, underage marriages and denial of recording).

scholarly journals Analisis Atas Keabsahan Perkawinan Beda Agama

2019 ◽  
Vol 19 (1) ◽  
pp. 85-93
Author(s):  
Hamdan Nasution
Keyword(s):  
Marital Status ◽  
Legal System ◽  
Marriage Law ◽  
Interfaith Marriage ◽  
Interfaith Marriages ◽  
The Law ◽  
Husband And Wife

Marital status of different religions in the legal system in Indonesia is illegitimate. Marriage Law Number 1 of 1974 in Article 2 paragraph 1 reveals that marriage is legal if it is carried out according to the law of each religion and belief. It means that marriage can only take place if the parties (future husband and wife) follow the same religion. From the formulation of Article 2 paragraph 1, there are no marriages outside their respective laws and beliefs. Interfaith marriages are held abroad. Keywords: Analysis, Legitimacy, Interfaith Marriage

scholarly journals Kawin Beda Agama dalam Kajian Hukum Islam dan Peraturan Perundang-Undangan di Indonesia

2019 ◽  
Vol 4 (2) ◽  
pp. 213
Author(s):  
Sarifudin Sarifudin
Keyword(s):  
Islamic Law ◽  
Legal Certainty ◽  
Literature Study ◽  
Interfaith Marriage ◽  
Interpretive Analysis ◽  
Analysis Process ◽  
Interfaith Marriages ◽  
Individual Citizen ◽  
Law And Legislation ◽  
Scientific Arguments

This paper aims to reopen the discussion on the plurality of thoughts in interfaith marriages from the perspective of Islamic law and legislation in Indonesia. The method used is the literature study. Where the author tries to understand clearly the concept of interfaith marriage through books, documents and related research results. Whereas, in analyzing these data using the verstehen method. In this method, an interpretative analysis process is carried out on the concept of interfaith marriage. This interpretive analysis requires the writer to provide scientific arguments and criticisms in interpreting research data. In many cases in the community, interfaith marriages always create resistance. Religious arguments are always raised to oppose the marriage. One of the verses of the Koran which is popular for opposing interfaith marriages is QS al-Baqarah verse 221. But strangely, some people (muslims) continue to carry out interfaith marriages in the Civil Registry Office. The conclusion of this paper confirms that the legality of interfaith marriage is still debatable, both in Islamic law and regulations in Indonesia. Therefore, the new rules are needed that are clearer about interfaith marriages, because they are binding on each individual citizen, so that legal certainty and justice will be created.

scholarly journals Negotiating Love and Faith: Interfaith Marriage in Manado, Indonesia

2021 ◽  
Vol 6 (1) ◽  
pp. 67-76
Author(s):  
Rosdalina Bukido ◽  
Edi Gunawan ◽  
Djamila Usup ◽  
Hayat Hayat
Keyword(s):  
Rule Of Law ◽  
Marital Relationship ◽  
Qualitative Approach ◽  
Human Beings ◽  
Registration System ◽  
Interfaith Marriage ◽  
The Rule Of Law ◽  
Good Communication ◽  
The Family ◽  
Interfaith Marriages

Interfaith marriages in people's lives have been practised in many areas in Indonesia, even if it's not legally registered. The rule of law in Indonesia does not accommodate interfaith marriages. When interfaith marriage happens, the registration system should follow marriage registration either at the KUA (office of religious affairs) for Muslims or in the Civil Registry office for other religions. This study aims to analyse the practice of interreligious marriage in Manado and how they maintain a good marital relationship between the spouse of different religions. This research employs a qualitative approach by collecting data through interviews with 30 informants who practice interfaith marriages in Manado. The results of this research found that many people in Manado consider interfaith marriage as permissible. They argue that religion is a relationship between humans and God, while marriage is related to human beings. The family of different religions based their relationship on the principle of "Torang Samua Basudara" (we are bound through kinship). Based on this principle, the family avoids using religious symbols in their communication that can cause tension and disrupt harmony among family members. The principle of torang samua basudara is the basis for establishing good communication in the family.

Religion, Law, and Identity: Contending Authorities on Interfaith Marriage in Lombok, Indonesia

2020 ◽  
Vol 31 (2) ◽  
pp. 131-150
Author(s):  
Mohamad Abdun Nasir
Keyword(s):  
Interfaith Marriage

Interfaith Marriage in America

2012 ◽  
Author(s):  
Erika B. Seamon
Keyword(s):  
Interfaith Marriage

scholarly journals Agama dan Pernikahan Pasangan Beda Agama di Sendangmulyo Semarang

2019 ◽  
Vol 3 (1) ◽  
pp. 1
Author(s):  
Irma Putri Fatimah ◽  
Amirudin Amirudin ◽  
Af'idatul Lathifah
Keyword(s):  
Religious Beliefs ◽  
Modern Society ◽  
The State ◽  
State Agency ◽  
Life Choices ◽  
Interfaith Marriage ◽  
The Family ◽  
The Future ◽  
Interfaith Marriages ◽  
The Right

Marriage is the dream of every couple, where marriage is one of the highest forms of commitment in every individual relationship that makes love. In practice marriage is the dream of every couple to continue to be together to build a household. However, the couple's desire now becomes complicated when the marriage is difficult because of different religious beliefs. The difficulty of the legality of interfaith marriages in Indonesia becomes a polemic of interfaith couples in carrying out their marriage legally in the state or religion or even opposition faced with the family. Given this interfaith marriage today is still intensively carried out even though in practice it is difficult to implement and many problems will arise in the future. Indonesia is indeed known as a multicultural nation where differences in culture and religion are inevitable, one of which is the phenomenon of interfaith marriages now that Indonesia has five legitimate religions and streams of belief that are still developing in modern society. The state agency appointed to legalize the holy marriage is still a long-standing polemic for some couples who want to formalize their marriage. However, because they want to keep each of their beliefs, the state fully regulates marriages that require couples to marry with the same beliefs and religions, whereas in practice citizens are free to make their own choices and have the right to be happy in determining their life choices, including in terms of marriage and determining their life partners each

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